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By the dawn of the twentieth century, Budapest was a burgeoning cosmopolitan metropolis. Known at the time as the “Pearl of the Danube,” it boasted some of Europe’s most innovative architectural and cultural achievements, and its growing middle class was committed to advancing the city’s liberal politics and making it an intellectual and commercial crossroads between East and West. In addition, as historian Anita Kurimay reveals, fin-de-siècle Budapest was also famous for its boisterous public sexual culture, including a robust gay subculture. Queer Budapest is the riveting story of nonnormative sexualities in Hungary as they were understood, experienced, and policed between the birth of the capital as a unified metropolis in 1873 and the decriminalization of male homosexual acts in 1961. Kurimay explores how and why a series of illiberal Hungarian regimes came to regulate but also tolerate and protect queer life. She also explains how the precarious coexistence between the illiberal state and queer community ended abruptly at the close of World War II. A stunning reappraisal of sexuality’s political implications, Queer Budapest recuperates queer communities as an integral part of Hungary’s—and Europe’s—modern incarnation.
With all the heated debates around religion and homosexuality today, it might be hard to see the two as anything but antagonistic. But in this book, Dominic Janes reveals the opposite: Catholic forms of Christianity, he explains, played a key role in the evolution of the culture and visual expression of homosexuality and male same-sex desire in the nineteenth and twentieth centuries. He explores this relationship through the idea of queer martyrdom—closeted queer servitude to Christ—a concept that allowed a certain degree of latitude for the development of same-sex desire. Janes finds the beginnings of queer martyrdom in the nineteenth-century Church of England and the controversies over Cardinal John Henry Newman’s sexuality. He then considers how liturgical expression of queer desire in the Victorian Eucharist provided inspiration for artists looking to communicate their own feelings of sexual deviance. After looking at Victorian monasteries as queer families, he analyzes how the Biblical story of David and Jonathan could be used to create forms of same-sex partnerships. Finally, he delves into how artists and writers employed ecclesiastical material culture to further queer self-expression, concluding with studies of Oscar Wilde and Derek Jarman that illustrate both the limitations and ongoing significance of Christianity as an inspiration for expressions of homoerotic desire. Providing historical context to help us reevaluate the current furor over homosexuality in the Church, this fascinating book brings to light the myriad ways that modern churches and openly gay men and women can learn from the wealth of each other’s cultural and spiritual experience.
Maybe we've had enough of studies of gay men and urban centers, tracing out the similarities from one place to the next. Japonica Brown-Saracino bucks the trend, giving us the first in-depth study of lesbians (and bisexual/queer women more generally), showing how four contrasting communal cultures have shaped their identity. Individual lesbian residents shape the culture of sexual identity they embrace, based at the same time on the prevailing culture in the city they inhabit. And the consequence is that the same woman will develop a different version of lesbian identity depending on which of the four cities she moves into. Those cities are: Ithaca, New York; San Luis Obispo, California; Greenfield, Massachusetts; and Portland, Maine. She identifies them in the book (a rare move for ethnographers), thus insuring a coast-to-coast readership, with lots of debate. This book advances, in almost equal measure, sexuality and gender studies, theories of identity, theories of place, and urban sociology. Each city has its own loose bundles or connections between residents, whether it's the taste-based ties in Ithaca, or the ties in San Luis Obispo that cut across demographics, or the conversations about identity that prevail in Portland, or the emphasis Greenfield on other dimensions of the self (e.g., profession, politics, or life stage, such as motherhood). Along the way, Brown-Saracino poses a set of questions from urban sociology about migration, residential choice, and community change processes that students of cities rarely apply to sexual minority populations.
In this book, the author combines a vast array of scholarship on supposedly discrete episodes in American history into a story of same-sex desire across the country and the centuries.
The first full-length study of same-sex love in any period of Russian or Soviet history, Homosexual Desire in Revolutionary Russia investigates the private worlds of sexual dissidents during the pivotal decades before and after the 1917 Bolshevik Revolution. Using records and archives available to researchers only since the fall of Communism, Dan Healey revisits the rich homosexual subcultures of St. Petersburg and Moscow, illustrating the ambiguous attitude of the late Tsarist regime and revolutionary rulers toward gay men and lesbians. Homosexual Desire in Revolutionary Russia reveals a world of ordinary Russians who lived extraordinary lives and records the voices of a long-silenced minority.
In Paris in 1954, a young man named André Baudry founded Arcadie, an organization for “homophiles” that would become the largest of its kind that has ever existed in France, lasting nearly thirty years. In addition to acting as the only public voice for French gays prior to the explosion of radicalism of 1968, Arcadie—with its club and review—was a social and intellectual hub, attracting support from individuals as diverse as Jean Cocteau and Michel Foucault and offering support and solidarity to thousands of isolated individuals. Yet despite its huge importance, Arcadie has largely disappeared from the historical record. The main cause of this neglect, Julian Jackson explains in Living in Arcadia, is that during the post-Stonewall era of queer activism, Baudry’s organization fell into disfavor, dismissed as conservative, conformist, and closeted. Through extensive archival research and numerous interviews with the reclusive Baudry, Jackson challenges this reductive view, uncovering Arcadie’s pioneering efforts to educate the European public about homosexuality in an era of renewed repression. In the course of relating this absorbing history, Jackson offers a startlingly original account of the history of homosexuality in modern France.
The first history of the West End of London, showing how the nineteenth-century growth of theatres, opera houses, galleries, restaurants, department stores, casinos, exhibition centres, night clubs, street life, and the sex industry shaped modern culture and consumer society, and made London a world centre of entertainment and glamour.
Within the last ten years, the interest of historians and philosophers of science in the epistemological writings of the Polish medical microbiologist Ludwik Fleck (1896-1961), who had up to then been almost completely unknown, has advanced with great strides. His main writings on epistemological questions were published in the mid-1930's, but they remained almost unnoticed. Today, however, one may rightly call Fleck a 'classical' figure both of episte mology and of the historical sociology of science, one whose works are comparable with Popper's Logic of Scientific Discovery or Merton's pioneer ing study of the relations among economics, Puritanism, and natural science, both also originally published in the mid-1930's. The story of this book of 'materials on Ludwik Fleck' is also the story of the reception of Ludwik Fleck. In this volume, some essential materials which have been produced by that reception have been gathered together. We will sketch both the reception and the materials.
Men Out of Focus charts conversations and polemics about masculinity in Soviet cinema and popular media during the liberal period – often described as "The Thaw" – between the death of Stalin in 1953 and the invasion of Czechoslovakia in 1968. The book shows how the filmmakers of the long 1960s built stories around male protagonists who felt disoriented by a world that was becoming increasingly suburbanized, rebellious, consumerist, household-oriented, and scientifically complex. The dramatic tension of 1960s cinema revolved around the male protagonists’ inability to navigate the challenges of postwar life. Selling over three billion tickets annually, the Soviet film industry became a fault line of postwar cultural contestation. By examining both the discussions surrounding the period’s most controversial movies as well as the cultural context in which these debates happened, the book captures the official and popular reactions to the dizzying transformations of Soviet society after Stalin.